Peter and St. Paul, attributed to St. Linus. These letters, which were absolutely unnoticed during the first three centuries, and are first mentioned by St. Jerome, are now almost universally abandoned as forgeries;(640) but many curious coincidences of phraseology have been pointed out between the writings of Seneca and the epistles of St. Paul; and the presumption derived from them has been strengthened by the facts that the brother of Seneca was that Gallio who refused to hear the disputes between St. Paul and the Jews, and that Burrhus, who was the friend and colleague of Seneca, was the officer to whose custody St. Paul had been entrusted at Rome. Into the minute verbal criticism to which this question had given rise,(641) it is not necessary for me to enter. It has been shown that much of what was deemed Christian phraseology grew out of the pantheistic notion of one great body including, and one Divine mind animating and guiding, all existing things; and many other of the pretended coincidences are so slight as to be altogether worthless as an argument. Still I think most persons who review what has been written on the subject will conclude that it is probable some fragments at least of Christian language had come to the ears of Seneca. But to suppose that his system of morals is in any degree formed after the model or under the influence of Christianity, is to be blind to the most obvious characteristics of both Christianity and Stoicism; for no other moralist could be so aptly selected as representing their extreme divergence.

Reverence and humility, a constant sense of the supreme majesty of G.o.d and of the weakness and sinfulness of man, and a perpetual reference to another world, were the essential characteristics of Christianity, the source of all its power, the basis of its distinctive type. Of all these, the teaching of Seneca is the direct ant.i.thesis. Careless of the future world, and profoundly convinced of the supreme majesty of man, he laboured to emanc.i.p.ate his disciples "from every fear of G.o.d and man;" and the proud language in which he claimed for the sage an equality with the G.o.ds represents, perhaps, the highest point to which philosophic arrogance has been carried. The Jews, with whom the Christians were then universally identified, he emphatically describes as "an accursed race."(642) One man, indeed, there was among the later Stoics who had almost realised the Christian type, and in whose pure and gentle nature the arrogance of his school can be scarcely traced; but Marcus Aurelius, who of all the Pagan world, if we argued by internal evidence alone, would have been most readily identified with Christianity, was a persecutor of the faith, and he has left on record in his "Meditations" his contempt for the Christian martyrs.(643)

The relation between the Pagan philosophers and the Christian religion was a subject of much discussion and of profound difference of opinion in the early Church.(644) While the writers of one school apologised for the murder of Socrates, described the martyred Greek as the 'buffoon of Athens,'(645) and attributed his inspiration to diabolical influence;(646) while they designated the writings of the philosophers as "the schools of heretics," and collected with a malicious a.s.siduity all the calumnies that had been heaped upon their memory-there were others who made it a leading object to establish a close affinity between Pagan philosophy and the Christian revelation. Imbued in many instances, almost from childhood, with the n.o.ble teaching of Plato, and keenly alive to the a.n.a.logies between his philosophy and their new faith, these writers found the exhibition of this resemblance at once deeply grateful to themselves and the most successful way of dispelling the prejudices of their Pagan neighbours. The success that had attended the Christian prophecies attributed to the Sibyls and the oracles, the pa.s.sion for eclecticism, which the social and commercial position of Alexandria had generated, and also the example of the Jew Aristobulus, who had some time before contended that the Jewish writings had been translated into Greek, and had been the source of much of the Pagan wisdom, encouraged them in their course. The most conciliatory, and at the same time the most philosophical school, was the earliest in the Church. Justin Martyr-the first of the Fathers whose writings possess any general philosophical interest-cordially recognises the excellence of many parts of the Pagan philosophy, and even attributes it to a Divine inspiration, to the action of the generative or "seminal Logos," which from the earliest times had existed in the world, had inspired teachers like Socrates and Musonius, who had been persecuted by the daemons, and had received in Christianity its final and perfect manifestation.(647) The same generous and expansive appreciation may be traced in the writings of several later Fathers, although the school was speedily disfigured by some grotesque extravagances. Clement of Alexandria-a writer of wide sympathies, considerable originality, very extensive learning, but of a feeble and fantastic judgment-who immediately succeeded Justin Martyr, attributed all the wisdom of antiquity to two sources. The first source was tradition; for the angels, who had been fascinated by the antediluvian ladies, had endeavoured to ingratiate themselves with their fair companions by giving them an abstract of the metaphysical and other learning which was then current in heaven, and the substance of these conversations, being transmitted by tradition, supplied the Pagan philosophers with their leading notions. The angels did not know everything, and therefore the Greek philosophy was imperfect; but this event formed the first great epoch in literary history. The second and most important source of Pagan wisdom was the Old Testament,(648) the influence of which many of the early Christians traced in every department of ancient wisdom. Plato had borrowed from it all his philosophy, Homer the n.o.blest conceptions of his poetry, Demosthenes the finest touches of his eloquence. Even Miltiades owed his military skill to an a.s.siduous study of the Pentateuch, and the ambuscade by which he won the battle of Marathon was imitated from the strategy of Moses.(649) Pythagoras, moreover, had been himself a circ.u.mcised Jew.(650) Plato had been instructed in Egypt by the prophet Jeremiah. The G.o.d Serapis was no other than the patriarch Joseph, his Egyptian name being manifestly derived from his great-grandmother Sarah.(651)

Absurdities of this kind, of which I have given extreme but by no means the only examples, were usually primarily intended to repel arguments against Christianity, and they are ill.u.s.trations of the tendency which has always existed in an uncritical age to invent, without a shadow of foundation, the most elaborate theories of explanation rather than recognise the smallest force in an objection. Thus, when the Pagans attempted to reduce Christianity to a normal product of the human mind, by pointing to the very numerous Pagan legends which were precisely parallel to the Jewish histories, it was answered that the daemons were careful students of prophecy, that they foresaw with terror the advent of their Divine Conqueror, and that, in order to prevent men believing in him, they had invented, by antic.i.p.ation, a series of legends resembling the events which were foretold.(652) More frequently, however, the early Christians retorted the accusations of plagiarism, and by forged writings attributed to Pagan authors, or, by pointing out alleged traces of Jewish influence in genuine Pagan writings, they endeavoured to trace through the past the footsteps of their faith. But this method of a.s.similation, which culminated in the Gnostics, the Neoplatonists, and especially in Origen, was directed not to the later Stoics of the Empire, but to the great philosophers who had preceded Christianity. It was in the writings of Plato, not in those of Epictetus or Marcus Aurelius, that the Fathers of the first three centuries found the influence of the Jewish Scriptures, and at the time when the pa.s.sion for discovering these connections was most extravagant, the notion of Seneca and his followers being inspired by the Christians was unknown.

Dismissing then, as altogether groundless, the notion that Christianity had obtained a complete or even a partial influence over the philosophic cla.s.ses during the period of Stoical ascendancy, we come to the opinion of those who suppose that the Roman Empire was converted by a system of evidences-by the miraculous proofs of the divinity of Christianity, submitted to the adjudication of the people. To estimate this view aright, we have to consider both the capacity of the men of that age for judging miracles, and also-which is a different question-the extent to which such evidence would weigh upon their minds. To treat this subject satisfactorily, it may be advisable to enter at some little length into the broad question of the evidence of the miraculous.

With the exception of a small minority of the priests of the Catholic Church, a general incredulity on the subject of miracles now underlies the opinions of almost all educated men. Nearly every one, however cordially he may admit some one particular cla.s.s of miracles, as a general rule regards the accounts of such events, which are so frequent in all old historians, as false and incredible, even when he fully believes the natural events that are authenticated by the same testimony. The reason of this incredulity is not altogether the impossibility or even extreme natural improbability of miracles; for, whatever may be the case with some, there is at least one cla.s.s or conception of them which is perfectly free from logical difficulty. There is no contradiction involved in the belief that spiritual beings, of power and wisdom immeasurably transcending our own, exist, or that, existing, they might, by the normal exercise of their powers, perform feats as far surpa.s.sing the understanding of the most gifted of mankind, as the electric telegraph and the prediction of an eclipse surpa.s.s the faculties of a savage. Nor does the incredulity arise, I think, as is commonly a.s.serted, from the want of that amount and kind of evidence which in other departments is deemed sufficient. Very few of the minor facts of history are authenticated by as much evidence as the Stigmata of St. Francis, or the miracle of the holy thorn, or those which were said to have been wrought at the tomb of the Abbe Paris. We believe, with tolerable a.s.surance, a crowd of historical events on the testimony of one or two Roman historians; but when Tacitus and Suetonius describe how Vespasian restored a blind man to sight, and a cripple to strength,(653) their deliberate a.s.sertions do not even beget in our minds a suspicion that the narrative may possibly be true. We are quite certain that miracles were not ordinary occurrences in cla.s.sical or mediaeval times, but nearly all the contemporary writers from whom we derive our knowledge of those periods were convinced that they were.

If, then, I have correctly interpreted the opinions of ordinary educated people on this subject, it appears that the common att.i.tude towards miracles is not that of doubt, of hesitation, of discontent with the existing evidence, but rather of absolute, derisive, and even unexamining incredulity. Such a fact, when we consider that the antecedent possibility of at least some miracles is usually admitted, and in the face of the vast ma.s.s of tradition that may be adduced in their favour, appears at first sight a striking anomaly, and the more so because it can be shown that the belief in miracles had in most cases not been reasoned down, but had simply faded away.

In order to ascertain the process by which this state of mind has been attained, we may take an example in a sphere which is happily removed from controversy. There are very few persons with whom the fict.i.tious character of fairy tales has not ceased to be a question, or who would hesitate to disbelieve or even to ridicule any anecdote of this nature which was told them, without the very smallest examination of its evidence. Yet, if we ask in what respect the existence of fairies is naturally contradictory or absurd, it would be difficult to answer the question. A fairy is simply a being possessing a moderate share of human intelligence, with little or no moral faculty, with a body pellucid, winged, and volatile, like that of an insect, with a pa.s.sion for dancing, and, perhaps, with an extraordinary knowledge of the properties of different plants. That such beings should exist, or that, existing, they should be able to do many things beyond human power, are propositions which do not present the smallest difficulty. For many centuries their existence was almost universally believed. There is not a country, not a province, scarcely a parish, in which traditions of their appearance were not long preserved. So great a weight of tradition, so many independent trains of evidence attesting statements perfectly free from intrinsic absurdity, or even improbability, might appear sufficient, if not to establish conviction, at least to supply a very strong _prima facie_ case, and ensure a patient and respectful investigation of the subject.

It has not done so, and the reason is sufficiently plain. The question of the credibility of fairy tales has not been resolved by an examination of evidence, but by an observation of the laws of historic development.

Wherever we find an ignorant and rustic population, the belief in fairies is found to exist, and circ.u.mstantial accounts of their apparitions are circulated. But invariably with increased education this belief pa.s.ses away. It is not that the fairy tales are refuted or explained away, or even narrowly scrutinised. It is that the fairies cease to appear. From the uniformity of this decline, we infer that fairy tales are the normal product of a certain condition of the imagination; and this position is raised to a moral certainty when we find that the decadence of fairy tales is but one of a long series of similar transformations.

When the savage looks around upon the world and begins to form his theories of existence, he falls at once into three great errors, which become the first principles of his subsequent opinions. He believes that this earth is the centre of the universe, and that all the bodies encircling it are intended for its use; that the disturbances and dislocations it presents, and especially the master curse of death, are connected with some event in his history, and also that the numerous phenomena and natural vicissitudes he sees around him are due to direct and isolated volitions, either of spirits presiding over, or of intelligences inherent in, matter. Around these leading conceptions a crowd of particular legends speedily cl.u.s.ter. If a stone falls beside him, he naturally infers that some one has thrown it. If it be an aerolite, it is attributed to some celestial being. Believing that each comet, tempest, or pestilence results from a direct and isolated act, he proceeds to make theories regarding the motives that have induced his spiritual persecutors to a.s.sail him, and the methods by which he may a.s.suage their anger.

Finding numerous distinct trains or series of phenomena, he invents for each appropriate presiding spirits. Miracles are to him neither strange events nor violations of natural law, but simply the unveiling or manifestation of the ordinary government of the world.

With these broad intellectual conceptions several minor influences concur.

A latent fetichism, which is betrayed in that love of direct personification, or of applying epithets derived from sentient beings to inanimate nature, which appears so largely in all poetry and eloquence, and especially in those of an early period of society, is the root of a great part of our opinions. If-to employ a very familiar ill.u.s.tration-the most civilised and rational of mankind will observe his own emotions, when by some accident he has struck his head violently against a door-post, he will probably find that his first exclamation was not merely of pain but of anger, and of anger directed against the wood. In a moment reason checks the emotion; but if he observes carefully his own feelings, he may easily convince himself of the unconscious fetichism which, is latent in his mind, and which, in the case of a child or a savage, displays itself without reserve. Man instinctively ascribes volition to whatever powerfully affects him. The feebleness of his imagination conspires with other causes to prevent an uncivilised man from rising above the conception of an anthropomorphic Deity, and the capricious or isolated acts of such a being form his exact notion of miracles. The same feebleness of imagination makes him clothe all intellectual tendencies, all conflicting emotions, all forces, pa.s.sions, or fancies, in material forms. His mind naturally translates the conflict between opposing feelings into a history of the combat between rival spirits. A vast acc.u.mulation of myths is spontaneously formed-each legend being merely the material expression of a moral fact. The simple love of the wonderful, and the complete absence of all critical spirit, aid the formation.

In this manner we find that in certain stages of society, and under the action of the influences I have stated, an accretion of miraculous legends is naturally formed around prominent personages or inst.i.tutions. We look for them as we look for showers in April, or for harvest in autumn. We can very rarely show with any confidence the precise manner in which a particular legend is created or the nucleus of truth it contains, but we can a.n.a.lyse the general causes that have impelled men towards the miraculous; we can show that these causes have never failed to produce the effect, and we can trace the gradual alteration of mental conditions invariably accompanying the decline of the belief. When men are dest.i.tute of critical spirit, when the notion of uniform law is yet unborn, and when their imaginations are still incapable of rising to abstract ideas, histories of miracles are always formed and always believed, and they continue to flourish and to multiply until these conditions have altered.

Miracles cease when men cease to believe and to expect them. In periods that are equally credulous, they multiply or diminish in proportion to the intensity with which the imagination is directed to theological topics. A comparison of the histories of the most different nations shows the mythical period to have been common to all; and we may trace in many quarters substantially the same miracles, though varied by national characteristics, and with a certain local cast and colouring. As among the Alps the same shower falls as rain in the sunny valleys, and as snow among the lofty peaks, so the same intellectual conceptions which in one moral lat.i.tude take the form of nymphs, or fairies, or sportive legends, appear in another as daemons or appalling apparitions. Sometimes we can discover the precise natural fact which the superst.i.tion had misread. Thus, epilepsy, the phenomenon of nightmare, and that form of madness which leads men to imagine themselves transformed into some animal, are, doubtless, the explanation of many tales of demoniacal possession, of incubi, and of lycanthropy. In other cases we may detect a single error, such as the notion that the sky is close to the earth, or that the sun revolves around the globe, which had suggested the legend. But more frequently we can give only a general explanation, enabling us to a.s.sign these legends to their place, as the normal expression of a certain stage of knowledge or intellectual power; and this explanation is their refutation. We do not say that they are impossible, or even that they are not authenticated by as much evidence as many facts we believe. We only say that, in certain conditions of society, illusions of the kind inevitably appear. No one can prove that there are no such things as ghosts; but if a man whose brain is reeling with fever declares that he has seen one, we have no great difficulty in forming an opinion about his a.s.sertion.

The gradual decadence of miraculous narratives which accompanies advancing civilisation may be chiefly traced to three causes. The first is that general accuracy of observation and of statement which all education tends more or less to produce, which checks the amplifications of the undisciplined imagination, and is speedily followed by a much stronger moral feeling on the subject of truth than ever exists in a rude civilisation. The second is an increased power of abstraction, which is likewise a result of general education, and which, by correcting the early habit of personifying all phenomena, destroys one of the most prolific sources of legends, and closes the mythical period of history. The third is the progress of physical science, which gradually dispels that conception of a universe governed by perpetual and arbitrary interference, from which, for the most part, these legends originally sprang. The whole history of physical science is one continued revelation of the reign of law. The same law that governs the motions of a grain of dust, or the light of the glowworm's lamp, is shown to preside over the march of the most majestic planet or the fire of the most distant sun. Countless phenomena, which were for centuries universally believed to be the results of spiritual agency, portents of calamity, or acts of Divine vengeance, have been one by one explained, have been shown to rise from blind physical causes, to be capable of prediction, or amenable to human remedies. Forms of madness which were for ages supposed to result from possession, are treated successfully in our hospitals. The advent of the comet is predicted. The wire invented by the sceptic Franklin defends the crosses on our churches from the lightning stroke of heaven. Whether we examine the course of the planets or the world of the animalculae; to whatever field of physical nature our research is turned, the uniform, invariable result of scientific enquiry is to show that even the most apparently irregular and surprising phenomena are governed by natural antecedents, and are parts of one great connected system. From this vast concurrence of evidence, from this uniformity of experience in so many spheres, there arises in the minds of scientific men a conviction, amounting to absolute moral certainty, that the whole course of physical nature is governed by law, that the notion of the perpetual interference of the Deity with some particular cla.s.ses of its phenomena is false and unscientific, and that the theological habit of interpreting the catastrophes of nature as Divine warnings or punishments, or disciplines, is a baseless and a pernicious superst.i.tion.

The effects of these discoveries upon miraculous legends are of various kinds. In the first place, a vast number which have cl.u.s.tered around the notion of the irregularity of some phenomenon which is proved to be regular-such as the innumerable accounts collected by the ancients to corroborate their opinion of the portentous nature of comets-are directly overthrown. In the next place, the revelation of the interdependence of phenomena greatly increases the improbability of some legends which it does not actually disprove. Thus, when men believed the sun to be simply a lamp revolving around and lighting our world, they had no great difficulty in believing that it was one day literally arrested in its course, to illuminate an army which was engaged in ma.s.sacring its enemies; but the case became different when it was perceived that the sun was the centre of a vast system of worlds, which a suspension of the earth's motion must have reduced to chaos, without a miracle extending through it all. Thus, again, the old belief that some animals became for the first time carnivorous in consequence of the sin of Adam, appeared tolerably simple so long as this revolution was supposed to be only a change of habits or of tastes; but it became more difficult of belief when it was shown to involve a change of teeth; and the difficulty was, I suppose, still further aggravated when it was proved that, every animal having digestive organs specially adapted to its food, these also must have been changed.

In the last place, physical science exercises a still wider influence by destroying what I have called the centre ideas out of which countless particular theories were evolved, of which they were the natural expression, and upon which their permanence depends. Proving that our world is not the centre of the universe, but is a simple planet, revolving with many others around a common sun; proving that the disturbances and sufferings of the world do not result from an event which occurred but 6,000 years ago; that long before that period the earth was dislocated by the most fearful convulsions; that countless generations of sentient animals, and also, as recent discoveries appear conclusively to show, of men, not only lived but died; proving, by an immense acc.u.mulation of evidence, that the notion of a universe governed by isolated acts of special intervention is untrue-physical science had given new directions to the currents of the imagination, supplied the judgment with new measures of probability, and thus affected the whole circle of our beliefs.

With most men, however, the transition is as yet but imperfectly accomplished, and that part of physical nature which science has. .h.i.therto failed to explain is regarded as a sphere of special interposition. Thus, mult.i.tudes who recognise the fact that the celestial phenomena are subject to inflexible law, imagine that the dispensation of rain is in some sense the result of arbitrary interpositions, determined by the conduct of mankind. Near the equator, it is true, it is tolerably constant and capable of prediction; but in proportion as we recede from the equator, the rainfall becomes more variable, and consequently, in the eyes of some, supernatural, and although no scientific man has the faintest doubt that it is governed by laws as inflexible as those which determine the motions of the planets, yet because, owing to the great complexity of the determining causes, we are unable fully to explain them, it is still customary to speak of "plagues of rain and water" sent on account of our sins, and of "scarcity and dearth, which we most justly suffer for our iniquity." Corresponding language is employed about the forms of disease and death which science has but imperfectly explained. If men are employed in some profession which compels them to inhale steel filings or noxious vapours, or if they live in a pestilential marsh, the diseases that result from these conditions are not regarded as a judgment or a discipline, for the natural cause is obvious and decisive. But if the conditions that produced the disease are very subtle and very complicated; if physicians are incapable of tracing with certainty its nature or its effects; if, above all, it a.s.sumes the character of an epidemic, it is continually treated as a Divine judgment. The presumption against this view arises not only from the fact that, in exact proportion as medical science advances, diseases are proved to be the necessary consequence of physical conditions, but also from many characteristics of unexplained disease which unequivocally prove it to be natural. Thus, cholera, which is frequently treated according to the theological method, varies with the conditions of temperature, is engendered by particular forms of diet, follows the course of rivers, yields in some measure to medical treatment, can be aggravated or mitigated by courses of conduct that have no relation to vice or virtue, takes its victims indiscriminately from all grades of morals or opinion. Usually, when definite causes are a.s.signed for a supposed judgment, they lead to consequences of the most grotesque absurdity. Thus, when a deadly and mysterious disease fell upon the cattle of England, some divines, not content with treating it as a judgment, proceeded to trace it to certain popular writings containing what were deemed heterodox opinions about the Pentateuch, or about the eternity of punishment. It may be true that the disease was imported from a country where such speculations are unknown; that the authors objected to had no cattle; that the farmers, who chiefly suffered by the disease, were for the most part absolutely unconscious of the existence of these books, and if they knew them would have indignantly repudiated them; that the town populations, who chiefly read them, were only affected indirectly by a rise in the price of food, which falls with perfect impartiality upon the orthodox and upon the heterodox; that particular counties were peculiarly sufferers, without being at all conspicuous for their scepticism; that similar writings appeared in former periods, without cattle being in any respect the worse; and that, at the very period at which the plague was raging, other countries, in which far more audacious speculations were rife, enjoyed an absolute immunity. In the face of all these consequences, the theory has been confidently urged and warmly applauded.

It is not, I think, sufficiently observed how large a proportion of such questions are capable of a strictly inductive method of discussion. If it is said that plagues or pestilences are sent as a punishment of error or of vice, the a.s.sertion must be tested by a comprehensive examination of the history of plagues on the one hand, and of periods of great vice and heterodoxy on the other. If it be said that an influence more powerful than any military agency directs the course of battles, the action of this force must be detected as we would detect electricity, or any other force, by experiment. If the attribute of infallibility be ascribed to a particular Church, an inductive reasoner will not be content with enquiring how far an infallible Church would be a desirable thing, or how far certain ancient words may be construed as a prediction of its appearance; he will examine, by a wide and careful survey of ecclesiastical history, whether this Church has actually been immutable and consistent in its teaching; whether it has never been affected by the ignorance or the pa.s.sion of the age; whether its influence has uniformly been exerted on the side which proved to be true; whether it has never supported by its authority scientific views which were afterwards demonstrated to be false, or countenanced and consolidated popular errors, or thrown obstacles in the path of those who were afterwards recognised as the enlighteners of mankind. If ecclesiastical deliberations are said to be specially inspired or directed by an illuminating and supernatural power, we should examine whether the councils and convocations of clergymen exhibit a degree and harmony of wisdom that cannot reasonably be accounted for by the play of our una.s.sisted faculties. If inst.i.tutions are said to owe their growth to special supernatural agencies, distinct from the ordinary system of natural laws, we must examine whether their courses are so striking and so peculiar that natural laws fail to explain them.

Whenever, as in the case of a battle, very many influences concur to the result, it will frequently happen that that result will baffle our predictions. It will also happen that strange coincidences, such as the frequent recurrence of the same number in a game of chance, will occur.

But there are limits to these variations from what we regard as probable.

If, in throwing the dice, we uniformly attained the same number, or if in war the army which was most dest.i.tute of all military advantages was uniformly victorious, we should readily infer that some special cause was operating to produce the result. We must remember, too, that in every great historical crisis the prevalence of either side will bring with it a long train of consequences, and that we only see one side of the picture.

If Hannibal, after his victory at Cannae, had captured and burnt Rome, the vast series of results that have followed from the ascendancy of the Roman Empire would never have taken place, but the supremacy of a maritime, commercial, and comparatively pacific power would have produced an entirely different series, which would have formed the basis and been the essential condition of all the subsequent progress; a civilisation, the type and character of which it is now impossible to conjecture, would have arisen, and its theologians would probably have regarded the career of Hannibal as one of the most manifest instances of special interposition on record.

If we would form sound opinions on these matters, we must take a very wide and impartial survey of the phenomena of history. We must examine whether events have tended in a given direction with a uniformity or a persistence that is not naturally explicable. We must examine not only the facts that corroborate our theory, but also those which oppose it.

That such a method is not ordinarily adopted must be manifest to all. As Bacon said, men "mark the hits, but not the misses;" they collect industriously the examples in which many, and sometimes improbable, circ.u.mstances have converged to a result which they consider good, and they simply leave out of their consideration the circ.u.mstances that tend in the opposite direction. They expatiate with triumph upon the careers of emperors who have been the unconscious pioneers or agents in some great movement of human progress, but they do not dwell upon those whose genius was expended in a hopeless resistance, or upon those who, like Bajazet or Tamerlane, having inflicted incalculable evils upon mankind, pa.s.sed away, leaving no enduring fruit behind them. A hundred missionaries start upon an enterprise, the success of which appears exceedingly improbable.

Ninety-nine perish and are forgotten. One missionary succeeds, and his success is attributed to supernatural interference, because the probabilities were so greatly against him. It is observed that a long train of political or military events ensured the triumph of Protestantism in certain nations and periods. It is forgotten that another train of events destroyed the same faith in other lands, and paralysed the efforts of its n.o.blest martyrs. We are told of showers of rain that followed public prayer; but we are not told how often prayers for rain proved abortive, or how much longer than usual the dry weather had already continued when they were offered.(654) As the old philosopher observed, the votive tablets of those who escaped are suspended in the temple, while those who were shipwrecked are forgotten.

Unfortunately, these inconsistencies do not arise simply from intellectual causes. A feeling which was intended to be religious, but which was in truth deeply the reverse, once led men to shrink from examining the causes of some of the more terrible of physical phenomena, because it was thought that these should be deemed special instances of Divine interference, and should, therefore, be regarded as too sacred for investigation.(655) In the world of physical science this mode of thought has almost vanished, but a corresponding sentiment may be often detected in the common judgments of history. Very many well-meaning men-censuring the pursuit of truth in the name of the G.o.d of Truth-while they regard it as commendable and religious to collect facts ill.u.s.trating or corroborating the theological theory of life, consider it irreverent and wrong to apply to those facts, and to that theory, the ordinary severity of inductive reasoning.

What I have written is not in any degree inconsistent with the belief that, by the dispensation of Providence, moral causes have a natural and often overwhelming influence upon happiness and upon success, nor yet with the belief that our moral nature enters into a very real, constant, and immediate contact with a higher power. Nor does it at all disprove the possibility of Divine interference with the order even of physical nature.

A world governed by special acts of intervention, such as that which mediaeval theologians imagined, is perfectly conceivable, though it is probable that most impartial enquirers will convince themselves that this is not the system of the planet we inhabit; and if any instance of such interference be sufficiently attested, it should not be rejected as intrinsically impossible. It is, however, the fundamental error of most writers on miracles, that they confine their attention to two points-the possibility of the fact, and the nature of the evidence. There is a third element, which in these questions is of capital importance: the predisposition of men in certain stages of society towards the miraculous, which is so strong that miraculous stories are then invariably circulated and credited, and which makes an amount of evidence that would be quite sufficient to establish a natural fact, altogether inadequate to establish a supernatural one. The positions for which I have been contending are that a perpetual interference of the Deity with the natural course of events is the earliest and simplest notion of miracles, and that this notion, which is implied in so many systems of belief, arose in part from an ignorance of the laws of nature, and in part also from an incapacity for inductive reasoning, which led men merely to collect facts coinciding with their preconceived opinions, without attending to those that were inconsistent with them. By this method there is no superst.i.tion that could not be defended. Volumes have been written giving perfectly authentic histories of wars, famines, and pestilences that followed the appearance of comets. There is not an omen, not a prognostic, however childish, that has not, in the infinite variety of events, been occasionally verified, and to minds that are under the influence of a superst.i.tious imagination these occasional verifications more than outweigh all the instances of error. Simple knowledge is wholly insufficient to correct the disease. No one is so firmly convinced of the reality of lucky and unlucky days, and of supernatural portents, as the sailor, who has spent his life in watching the deep, and has learnt to read with almost unerring skill the promise of the clouds. No one is more persuaded of the superst.i.tions about fortune than the habitual gambler. Sooner than abandon his theory, there is no extravagance of hypothesis to which the superst.i.tious man will not resort. The ancients were convinced that dreams were usually supernatural.

If the dream was verified, this was plainly a prophecy. If the event was the exact opposite of what the dream foreshadowed, the latter was still supernatural, for it was a recognised principle that dreams should sometimes be interpreted by contraries. If the dream bore no relation to subsequent events, unless it were transformed into a fantastic allegory, it was still supernatural, for allegory was one of the most ordinary forms of revelation. If no ingenuity of interpretation could find a prophetic meaning in a dream, its supernatural character was even then not necessarily destroyed; for Homer said there was a special portal through which deceptive visions pa.s.sed into the mind, and the Fathers declared that it was one of the occupations of the daemons to perplex and bewilder us with unmeaning dreams.

To estimate aright the force of the predisposition to the miraculous should be one of the first tasks of the enquirer into its reality; and no one, I think, can examine the subject with impartiality without arriving at the conclusion that in many periods of history it has been so strong as to acc.u.mulate around pure delusions an amount of evidence far greater than would be sufficient to establish even improbable natural facts. Through the entire duration of Pagan Rome, it was regarded as an unquestionable truth, established by the most ample experience, that prodigies of various kinds announced every memorable event, and that sacrifices had the power of mitigating or arresting calamity. In the Republic, the Senate itself officially verified and explained the prodigies.(656) In the Empire there is not an historian, from Tacitus down to the meanest writer in the Augustan history, who was not convinced that numerous prodigies foreshadowed the accession and death of every sovereign, and every great catastrophe that fell upon the people. Cicero could say with truth that there was not a single nation of antiquity, from the polished Greek to the rudest savage, which did not admit the existence of a real art enabling men to foretell the future, and that the splendid temples of the oracles, which for so many centuries commanded the reverence of mankind, sufficiently attested the intensity of the belief.(657) The reality of the witch miracles was established by a critical tribunal, which, however imperfect, was at least the most searching then existing in the world, by the judicial decisions of the law courts of every European country, supported by the unanimous voice of public opinion, and corroborated by the investigation of some of the ablest men during several centuries. The belief that the king's touch can cure scrofula flourished in the most brilliant periods of English history.(658) It was unshaken by the most numerous and public experiments. It was a.s.serted by the privy council, by the bishops of two religions, by the general voice of the clergy in the palmiest days of the English Church, by the University of Oxford, and by the enthusiastic a.s.sent of the people. It survived the ages of the Reformation, of Bacon, of Milton, and of Hobbes. It was by no means extinct in the age of Locke, and would probably have lasted still longer, had not the change of dynasty at the Revolution a.s.sisted the tardy scepticism.(659) Yet there is now scarcely an educated man who will defend these miracles. Considered abstractedly, indeed, it is perfectly conceivable that Providence might have announced coming events by prodigies, or imparted to some one a miraculous power, or permitted evil spirits to exist among mankind and a.s.sist them in their enterprises. The evidence establishing these miracles is c.u.mulative, and it is immeasurably greater than the evidence of many natural facts, such as the earthquakes at Antioch, which no one would dream of questioning. We disbelieve the miracles, because an overwhelming experience proves that in certain intellectual conditions, and under the influence of certain errors which we are enabled to trace, superst.i.tions of this order invariably appear and flourish, and that, when these intellectual conditions have pa.s.sed, the prodigies as invariably cease, and the whole fabric of superst.i.tion melts silently away.

It is extremely difficult for an ordinary man, who is little conversant with the writings of the past, and who unconsciously transfers to other ages the critical spirit of his own, to realise the fact that histories of the most grotesquely extravagant nature could, during the s.p.a.ce of many centuries, be continually propounded without either provoking the smallest question or possessing the smallest truth. We may, however, understand something of this credulity when we remember the diversion of the ancient mind from physical science to speculative philosophy; the want of the many checks upon error which printing affords; the complete absence of that habit of cautious, experimental research which Bacon and his contemporaries infused into modern philosophy; and, in Christian times, the theological notion that the spirit of belief is a virtue, and the spirit of scepticism a sin. We must remember, too, that before men had found the key to the motions of the heavenly bodies-before the false theory of the vortices and the true theory of gravitation-when the mult.i.tude of apparently capricious phenomena was very great, the notion that the world was governed by distinct and isolated influences was that which appeared most probable even to the most rational intellect. In such a condition of knowledge-which was that of the most enlightened days of the Roman Empire-the hypothesis of universal law was justly regarded as a rash and premature generalisation. Every enquirer was confronted with innumerable phenomena that were deemed plainly miraculous. When Lucretius sought to banish the supernatural from the universe, he was compelled to employ much ingenuity in endeavouring to explain, by a natural law, why a miraculous fountain near the temple of Jupiter Ammon was hot by night and cold by day, and why the temperature of wells was higher in winter than in summer.(660) Eclipses were supposed by the populace to foreshadow calamity; but the Roman soldiers believed that by beating drums and cymbals they could cause the moon's disc to regain its brightness.(661) In obedience to dreams, the great Emperor Augustus went begging money through the streets of Rome,(662) and the historian who records the act himself wrote to Pliny, entreating the postponement of a trial.(663) The stroke of the lightning was an augury,(664) and its menace was directed especially against the great, who cowered in abject terror during a thunder-storm.

Augustus used to guard himself against thunder by wearing the skin of a sea-calf.(665) Tiberius, who professed to be a complete freethinker, had greater faith in laurel leaves.(666) Caligula was accustomed during a thunderstorm to creep beneath his bed.(667) During the games in honour of Julius Caesar, a comet appearing for seven days in the sky, the people believed it to be the soul of the dead,(668) and a temple was erected in its honour.(669) Sometimes we find this credulity broken by curious inconsistencies of belief, or semi-rationalistic explanations. Livy, who relates with perfect faith innumerable prodigies, has observed, nevertheless, that the more prodigies are believed, the more they are announced.(670) Those who admitted most fully the reality of the oracles occasionally represented them as natural contending that a prophetic faculty was innate in all men, though dormant in most; that it might be quickened into action by sleep, by a pure and ascetic life, or in the prostration that precedes death, or in the delirium produced by certain vapours; and that the gradual enfeebling of the last was the cause of the cessation of the oracles.(671) Earthquakes were believed to result from supernatural interpositions, and to call for expiatory sacrifices, but at the same time they had direct natural antecedents. The Greeks believed that they were caused by subterranean waters, and they accordingly sacrificed to Poseidon. The Romans were uncertain as to their physical antecedents, and therefore inscribed no name on the altar of expiation.(672) Pythagoras is said to have attributed them to the strugglings of the dead.(673) Pliny, after a long discussion, decided that they were produced by air forcing itself through fissures of the earth, but he immediately proceeds to a.s.sert that they are invariably the precursors of calamity.(674) The same writer, having recounted the triumph of astronomers in predicting and explaining eclipses, bursts into an eloquent apostrophe to those great men who had thus reclaimed man from the dominion of superst.i.tion, and in high and enthusiastic terms urges them to pursue still further their labour in breaking the thraldom of ignorance.(675) A few chapters later he professes his unhesitating belief in the ominous character of comets.(676) The notions, too, of magic and astrology, were detached from all theological belief, and might be found among many who were absolute atheists.(677)

These few examples will be sufficient to show how fully the Roman soil was prepared for the reception of miraculous histories, even after the writings of Cicero and Seneca, in the brilliant days of Augustus and the Antonines. The feebleness of the uncultivated mind, which cannot rise above material conceptions, had indeed pa.s.sed away, the legends of the popular theology had lost all power over the educated, but at the same time an absolute ignorance of physical science and of inductive reasoning remained. The facility of belief that was manifested by some of the most eminent men, even on matters that were not deemed supernatural, can only be realised by those who have an intimate acquaintance with their works.

Thus, to give but a few examples, that great naturalist whom I have so often cited tells us with the utmost gravity how the fiercest lion trembles at the crowing of a c.o.c.k;(678) how elephants celebrate their religious ceremonies;(679) how the stag draws serpents by its breath from their holes, and then tramples them to death;(680) how the salamander is so deadly that the food cooked in water, or the fruit grown on trees it has touched, are fatal to man;(681) how, when a ship is flying before so fierce a tempest that no anchors or chains can hold it, if only the remora or echinus fastens on its keel, it is arrested in its course, and remains motionless and rooted among the waves.(682) On matters that would appear the most easily verified, he is equally confident. Thus, the human saliva, he a.s.sures us, has many mysterious properties. If a man, especially when fasting, spits into the throat of a serpent, it is said that the animal speedily dies.(683) It is certain that to anoint the eyes with spittle is a sovereign remedy against ophthalmia.(684) If a pugilist, having struck his adversary, spits into his own hand, the pain he caused instantly ceases. If he spits into his hand before striking, the blow is the more severe.(685) Aristotle, the greatest naturalist of Greece, had observed that it was a curious fact that on the sea-sh.o.r.e no animal ever dies except during the ebbing of the tide. Several centuries later, Pliny, the greatest naturalist of an empire that was washed by many tidal seas, directed his attention to this statement. He declared that, after careful observations which had been made in Gaul, it had been found to be inaccurate, for what Aristotle stated of all animals was in fact only true of man.(686) It was in 1727 and the two following years, that scientific observations made at Rochefort and at Brest finally dissipated the delusion.(687)

Volumes might be filled with ill.u.s.trations of how readily, in the most enlightened days of the Roman Empire, strange, and especially miraculous, tales were believed, even under circ.u.mstances that would appear to give every facility for the detection of the imposture. In the field of the supernatural, however, it should be remembered that a movement, which I have traced in the last chapter, had produced a very exceptional amount of credulity during the century and a half that preceded the conversion of Constantine. Neither the writings of Cicero and Seneca, nor even those of Pliny and Plutarch, can be regarded as fair samples of the belief of the educated. The Epicurean philosophy which rejected, the Academic philosophy which doubted, and the Stoic philosophy which simplified and sublimated superst.i.tion, had alike disappeared. The "Meditations" of Marcus Aurelius closed the period of Stoical influence, and the "Dialogues" of Lucian were the last solitary protest of expiring scepticism.(688) The aim of the philosophy of Cicero had been to ascertain truth by the free exercise of the critical powers. The aim of the Pythagorean philosophy was to attain the state of ecstasy, and to purify the mind by religious rites. Every philosopher soon plunged into magical practices, and was encircled, in the eyes of his disciples, with a halo of legend. Apollonius of Tyana, whom the Pagans opposed to Christ, had raised the dead, healed the sick, cast out devils, freed a young man from a lamia or vampire with whom he was enamoured, prophesied, seen in one country events that were occurring in another, and filled the world with the fame of his miracles and of his sanct.i.ty.(689) A similar power, notwithstanding his own disclaimer, was popularly attributed to the Platonist Apuleius.(690) Lucian has left us a detailed account of the impostures by which the philosopher Alexander endeavoured to acquire the fame of a miracle-worker.(691) When a magician plotted against Plotinus, his spells recoiled miraculously against himself; and when an Egyptian priest endeavoured by incantations to evoke the guardian daemon of the philosopher, instead of a daemon the temple of Isis was irradiated by the presence of a G.o.d.(692) Porphyry was said to have expelled an evil daemon from a bath.(693) It was reported among his disciples that when Iamblichus prayed he was raised (like the saints of another creed) ten cubits from the ground, and that his body and his dress a.s.sumed a golden hue.(694) It was well known that he had at Gadara drawn forth from the waters of two fountains their guardian spirits, and exhibited them in bodily form to his disciples.(695) A woman named Sospitra had been visited by two spirits under the form of aged Chaldeans, and had been endowed with a transcendent beauty and with a superhuman knowledge. Raised above all human frailties, save only love and death, she was able to see at once the deeds which were done in every land, and the people, dazzled by her beauty and her wisdom, ascribed to her a share of the omnipresence of the Deity.(696)

Christianity floated into the Roman Empire on the wave of credulity that brought with it this long train of Oriental superst.i.tions and legends. In its moral aspect it was broadly distinguished from the systems around it, but its miracles were accepted by both friend and foe as the ordinary accompaniments of religious teaching. The Jews, in the eyes of the Pagans, had long been proverbial for their credulity,(697) and the Christians inherited a double measure of their reputation. Nor is it possible to deny that in the matter of the miraculous the reputation was deserved. Among the Pagans the theory of Euhemerus, who believed the G.o.ds to be but deified men, had been the stronghold of the Sceptics, while the Platonic notion of daemons was adopted by the more believing philosophers. The Christian teachers combined both theories, maintaining that deceased kings had originally supplied the names of the deities, but that malevolent daemons had taken their places; and without a single exception the Fathers maintained the reality of the Pagan miracles as fully as their own.(698) The oracles, as we have seen, had been ridiculed and rejected by numbers of the philosophers, but the Christians unanimously admitted their reality. They appealed to a long series of oracles as predictions of their faith; and there is, I believe, no example of the denial of their supernatural character in the Christian Church till 1696, when a Dutch Anabaptist minister named Van Dale, in a remarkable book,(699) which was abridged and translated by Fontenelle, a.s.serted, in opposition to the unanimous voice of ecclesiastical authority, that they were simple impostures-a theory which is now almost universally accepted. To suppose that men who held these opinions were capable, in the second or third centuries, of ascertaining with any degree of just confidence whether miracles had taken place in Judaea in the first century, is grossly absurd; nor would the conviction of their reality have made any great impression on their minds at a time when miracles were supposed to be so abundantly diffused.

In truth, the question of the reality of the Jewish miracles must be carefully distinguished from that of the conversion of the Roman Empire.

With the light that is furnished to us by modern investigations and habits of thought, we weigh the testimony of the Jewish writers; but most of the more judicious of modern apologists, considering the extreme credulity of the Jewish people, decline to make the question simply one of evidence, and occupy themselves chiefly in endeavouring to show that miracles are possible, that those recorded in the Biblical narratives are related in such a manner, and are so interwoven with the texture of a simple and artless narrative, as to carry with them an internal proof of their reality; that they differ in kind from later miracles, and especially that the character and destinies of Christianity are such as to render its miraculous origin antecedently probable. But in the ages when the Roman Empire was chiefly converted, all sound and discriminating historical investigation of the evidence of the early miracles was impossible, nor was any large use made of those miracles as proofs of the religion. The rhetorician Arn.o.bius is probably the only one of the early apologists who gives, among the evidences of the faith, any prominent place to the miracles of Christ.(700) When evidential reasoning was employed, it was usually an appeal not to miracles, but to prophecy. But here again the opinions of the patristic age must be p.r.o.nounced absolutely worthless. To prove that events had taken place in Judaea, accurately corresponding with the prophecies, or that the prophecies were themselves genuine, were both tasks far transcending the critical powers of the Roman converts. The wild extravagance of fantastic allegory, commonly connected with Origen, but which appears at a much earlier date in the writings of Justin Martyr and Irenaeus, had thrown the interpretation of prophecy into hopeless confusion, while the deliberate and apparently perfectly unscrupulous forgery of a whole literature, destined to further the propagation either of Christianity as a whole, or of some particular cla.s.s of tenets that had arisen within its border,(701) made criticism at once pre-eminently difficult and necessary. A long series of oracles were cited, predicting in detail the sufferings of Christ. The prophecies forged by the Christians, and attributed by them to the heathen Sibyls, were accepted as genuine by the entire Church, and were continually appealed to as among the most powerful evidences of the faith. Justin Martyr declared that it was by the instigation of daemons that it had been made a capital offence to read them.(702) Clement of Alexandria preserved the tradition that St.

Paul had urged the brethren to study them.(703) Celsus designated the Christians Sibyllists, on account of the pertinacity with which they insisted upon them.(704) Constantine the Great adduced them in a solemn speech before the Council of Nice.(705) St. Augustine notices that the Greek word for a fish, which, containing the initial letters of the name and t.i.tles of Christ, had been adopted by the Early Church as its sacred symbol, contains also the initial letters of some prophetic lines ascribed to the Sibyl of Erythra.(706) The Pagans, it is true, accused their opponents of having forged or interpolated these prophecies;(707) but there was not a single Christian writer of the patristic period who disputed their authority, and there were very few even of the most ill.u.s.trious who did not appeal to them. Unanimously admitted by the Church of the Fathers, they were unanimously admitted during the middle ages, and an allusion to them pa.s.sed into the most beautiful lyric of the Missal. It was only at the period of the Reformation that the great but unhappy Castellio pointed out many pa.s.sages in them which could not possibly be genuine. He was followed, in the first years of the seventeenth century, by a Jesuit named Possevin, who observed that the Sibyls were known to have lived at a later period than Moses, and that many pa.s.sages in the Sibylline books purported to have been written before Moses. Those pa.s.sages, therefore, he said, were interpolated; and he added, with a characteristic sagacity, that they had doubtless been inserted by Satan, for the purpose of throwing suspicion upon the books.(708) It was in 1649 that a French Protestant minister, named Blondel, ventured for the first time in the Christian Church to denounce these writings as deliberate and clumsy forgeries, and after much angry controversy his sentiment has acquired an almost undisputed ascendancy in criticism.

But although the opinion of the Roman converts was extremely worthless, when dealing with past history or with literary criticism, there was one branch of miracles concerning which their position was somewhat different.

Contemporary miracles, often of the most extraordinary character, but usually of the nature of visions, exorcisms, or healing the sick, were from the time of Justin Martyr uniformly represented by the Fathers as existing among them,(709) and they continue steadily along the path of history, till in the pages of Evagrius and Theodoret, in the Lives of Hilarion and Paul, by St. Jerome, of Antony, by St. Athanasius, and of Gregory Thaumaturgus, by his namesake of Nyssa, and in the Dialogues of St. Gregory the Great, they attain as grotesque an extravagance as the wildest mediaeval legends. Few things are more striking than the a.s.sertions hazarded on this matter by some of the ablest of the Fathers. Thus, St.

Irenaeus a.s.sures us that all Christians possessed the power of working miracles; that they prophesied, cast out devils, healed the sick, and sometimes even raised the dead; that some who had been thus resuscitated lived for many years among them, and that it would be impossible to reckon the wonderful acts that were daily performed.(710) St. Epiphanius tells us that some rivers and fountains were annually transformed into wine, in attestation of the miracle of Cana; and he adds that he had himself drunk of one of these fountains, and his brethren of another.(711) St. Augustine notices that miracles were less frequent and less widely known than formerly, but that many still occurred, and some of them he had himself witnessed. Whenever a miracle was reported, he ordered that a special examination into its circ.u.mstances should be made, and that the depositions of the witnesses should be read publicly to the people. He tells us, besides many other miracles, that Gamaliel in a dream revealed to a priest named Lucia.n.u.s the place where the bones of St. Stephen were buried; that those bones, being thus discovered, were brought to Hippo, the diocese of which St. Augustine was bishop; that they raised five dead persons to life; and that, although only a portion of the miraculous cures they effected had been registered, the certificates drawn up in two years in the diocese, and by the orders of the saint, were nearly seventy. In the adjoining diocese of Calama they were incomparably more numerous.(712) In the height of the great conflict between St. Ambrose and the Arian Empress Justina, the saint declared that it had been revealed to him by an irresistible presentiment-or, as St. Augustine, who was present on the occasion, says, in a dream-that relics were buried in a spot which he indicated. The earth being removed, a tomb was found filled with blood, and containing two gigantic skeletons, with their heads severed from their bodies, which were p.r.o.nounced to be those of St. Gervasius and St.

Protasius, two martyrs of remarkable physical dimensions, who were said to have suffered about 300 years before. To prove that they were genuine relics, the bones were brought in contact with a blind man, who was restored to sight, and with demoniacs, who were cured; the daemons, however, in the first place, acknowledging that the relics were genuine; that St. Ambrose was the deadly enemy of the powers of h.e.l.l; that the Trinitarian doctrine was true; and that those who rejected it would infallibly be d.a.m.ned. The next day St. Ambrose delivered an invective against all who questioned the miracle. St. Augustine recorded it in his works, and spread the worship of the saints through Africa. The transport of enthusiasm with which the miracles were greeted at Milan enabled St.

Ambrose to overcome every obstacle; but the Arians treated them with a derisive incredulity, and declared that the pretended demoniacs had been bribed by the saint.(713)

Statements of this kind, which are selected from very many that are equally positive, though not equally precise, suggest veins of thought of obvious interest and importance. We are now, however, only concerned with the fact, that, with the exception of one or two isolated miracles, such as the last I have noticed, and of one cla.s.s of miracles which I shall proceed to describe, these prodigies, whether true or false, were wrought for the exclusive edification of confirmed believers. The exceptional miracles were those of exorcism, which occupied a very singular position in the early Church. The belief that certain diseases were inflicted by Divine agency was familiar to the ancients, but among the early Greeks the notion of diabolical possession appe